Chapter VII.—Even down to those
Times Miracles were performed by the Faithful.

1. These things Irenæus, in agreement with the accounts
already given by us,14591459 In
the various passages referred to in the notes on the previous
chapter. records in the
work which comprises five books, and to which he gave the title
Refutation and Overthrow of the Knowledge Falsely So-called.14601460ἐλέγχου καὶ
ἀνατροπῆς
τῆς
ψευδωνύμου
γνώσεως (cf. 1 Tim. vi. 20). This work of
Irenæus, which is commonly known under its Latin title,
Adversus Hæreses (Against Heresies), is still extant in a
barbarous Latin version, of which we possess three mss. The original Greek is lost, though a great part of
the first book can be recovered by means of extensive quotations made
from it by Hippolytus and Epiphanius. The work is directed against the
various Gnostic systems, among which that of Valentinus is chiefly
attacked. The first book is devoted to a statement of their doctrines,
the second to a refutation of them, and the remaining three to a
presentation of the true doctrines of Christianity as opposed to the
false positions of the Gnostics. The best edition of the original is
that of Harvey: S. Irenæi libros quinque adv.
Hæreses., Cambr. 1857, 2 vols.; English translation in the
Ante-Nicene Fathers, I. p. 309 ff. For the literature of the
subject, see Schaff, II. p. 746 ff. On Irenæus himself, see Book
IV. chap. 21, note 9. In the second book of the same treatise he
shows that manifestations of divine and miraculous power continued to
his time in some of the churches.

2. He says:14611461Adv. Hær. II. 31. 2. The sentence
as it stands in Eusebius is incomplete. Irenæus is refuting the
pretended miracles of Simon and Carpocrates. The passage runs as
follows: “So far are they [i.e. Simon and Carpocrates] from being
able to raise the dead as the Lord raised them and as the apostles did
by means of prayer, and as has been frequently done in the brotherhood
on account of some necessity—the entire Church in that locality
entreating with much fasting and prayer [so that] the spirit of the
dead man has returned, and he has been bestowed in answer to the prayer
of the saints—that they do not even believe this can possibly be
done, [and hold] that the resurrection from the dead is simply an
acquaintance with that truth which they proclaim.” This resurrection of the
dead recorded by Irenæus is very difficult to explain, as he is a
truth-loving man, and we can hardly conceive of his uttering a direct
falsehood. Even Augustine, “the iron man of truth,” records
such miracles, and so the early centuries are full of accounts of them.
The Protestant method of drawing a line between the apostolic and
post-apostolic ages in this matter of miracles is arbitrary, and based
upon dogmatic, not historical grounds. The truth is, that no one can
fix the point of time at which miracles ceased; at the same time it is
easy to appreciate the difference between the apostolic age and the
third, fourth, and following centuries in this regard. That they did
cease at an early date in the history of the Church is clear enough.
Upon post-apostolic miracles, see Schaff, Ch. Hist. II. p. 116
ff., J. H. Newman’s Two Essays on Biblical and Eccles.
Miracles, and J. B. Mozley’s Bampton lectures On
Miracles.

“But so far do they come
short of raising the dead, as the Lord raised them, and the apostles
through prayer. And oftentimes in the brotherhood, when, on account of
some necessity, our entire Church has besought with fasting and much
supplication, the spirit of the dead has returned,14621462 See the previous note. and the man has been restored through the
prayers of the saints.”

3. And again, after other
remarks, he says:14631463Adv. Hær. II. 32. 4.

222“If they will say that even the Lord did these things in
mere appearance, we will refer them to the prophetic writings, and show
from them that all things were beforehand spoken of him in this manner,
and were strictly fulfilled; and that he alone is the Son of God.
Wherefore his true disciples, receiving grace from him, perform such
works in his Name for the benefit of other men, as each has received
the gift from him.

4. For some of them drive out
demons effectually and truly, so that those who have been cleansed from
evil spirits frequently believe and unite with the Church. Others have
a foreknowledge of future events, and visions, and prophetic
revelations. Still others heal the sick by the laying on of hands, and
restore them to health. And, as we have said, even dead persons have
been raised, and remained with us many years.

5. But why should we say more?
It is not possible to recount the number of gifts which the Church,
throughout all the world, has received from God in the name of Jesus
Christ, who was crucified under Pontius Pilate, and exercises every day
for the benefit of the heathen, never deceiving any nor doing it for
money. For as she has received freely from God, freely also does she
minister.”14641464 Cf. Matt. x. 8

6. And in another place the same
author writes:14651465Adv. Hær. V. 6. 1.

“As also we hear that many
brethren in the Church possess prophetic gifts, and speak, through the
Spirit, with all kinds of tongues, and bring to light the secret things
of men for their good, and declare the mysteries of
God.”

So much in regard to the fact
that various gifts remained among those who were worthy even until that
time.

1459 In
the various passages referred to in the notes on the previous
chapter.

1460ἐλέγχου καὶ
ἀνατροπῆς
τῆς
ψευδωνύμου
γνώσεως (cf. 1 Tim. vi. 20). This work of
Irenæus, which is commonly known under its Latin title,
Adversus Hæreses (Against Heresies), is still extant in a
barbarous Latin version, of which we possess three mss. The original Greek is lost, though a great part of
the first book can be recovered by means of extensive quotations made
from it by Hippolytus and Epiphanius. The work is directed against the
various Gnostic systems, among which that of Valentinus is chiefly
attacked. The first book is devoted to a statement of their doctrines,
the second to a refutation of them, and the remaining three to a
presentation of the true doctrines of Christianity as opposed to the
false positions of the Gnostics. The best edition of the original is
that of Harvey: S. Irenæi libros quinque adv.
Hæreses., Cambr. 1857, 2 vols.; English translation in the
Ante-Nicene Fathers, I. p. 309 ff. For the literature of the
subject, see Schaff, II. p. 746 ff. On Irenæus himself, see Book
IV. chap. 21, note 9.

1461Adv. Hær. II. 31. 2. The sentence
as it stands in Eusebius is incomplete. Irenæus is refuting the
pretended miracles of Simon and Carpocrates. The passage runs as
follows: “So far are they [i.e. Simon and Carpocrates] from being
able to raise the dead as the Lord raised them and as the apostles did
by means of prayer, and as has been frequently done in the brotherhood
on account of some necessity—the entire Church in that locality
entreating with much fasting and prayer [so that] the spirit of the
dead man has returned, and he has been bestowed in answer to the prayer
of the saints—that they do not even believe this can possibly be
done, [and hold] that the resurrection from the dead is simply an
acquaintance with that truth which they proclaim.” This resurrection of the
dead recorded by Irenæus is very difficult to explain, as he is a
truth-loving man, and we can hardly conceive of his uttering a direct
falsehood. Even Augustine, “the iron man of truth,” records
such miracles, and so the early centuries are full of accounts of them.
The Protestant method of drawing a line between the apostolic and
post-apostolic ages in this matter of miracles is arbitrary, and based
upon dogmatic, not historical grounds. The truth is, that no one can
fix the point of time at which miracles ceased; at the same time it is
easy to appreciate the difference between the apostolic age and the
third, fourth, and following centuries in this regard. That they did
cease at an early date in the history of the Church is clear enough.
Upon post-apostolic miracles, see Schaff, Ch. Hist. II. p. 116
ff., J. H. Newman’s Two Essays on Biblical and Eccles.
Miracles, and J. B. Mozley’s Bampton lectures On
Miracles.